Confirmation Confirmed, AND RECOMMENDED FROM Scripture, Antiquity, and Reason. IN A SERMON PREACHED In the Cathedral Church of St. MARY in SARUM, at a solemn Confirmation there Administered, by the Right Reverend Father in God HUMPHREY Lord Bishop of SARUM.  
By JOHN PRIAULX D. D. one of the Canon's Residentiary of that Church.  
LONDON, Printed by I. R. for john Courtney Bookseller in Salisbury, M.DC.LXII.   

To the Right Reverend Father in God, HUMPHREY By Divine Providence Lord Bishop of SARUM.  
Right Reverend Father in God,  
IN obedience to your Lordship's injunctions, this plain Sermon is surrendered to the Press, which not long since was presented in the Pulpit, upon your Lordship's Summons to that Service. The acceptance it then met with, and the hopes it might survive in the persuasions of the Auditory, were as much as I could wish for from it: I must deprecate (if it be a fault) my own backwardness that it should have gone farther.  
Which backwardness arose not from any consciousness, that ought therein contained, was contrary to the form of sound words, or the judgement of the Primitive Church, or more particularly of our own, which ob consanguinitatem doctrinae, as Tertullian speaks, may stand as near to the esteem of the Primitive, as any other in Christendom. Indeed these were the Guides, by which I steered my course; and if any thing should be found here differing from them, dictum nolo, I disclaim, Idisown it before hand. Nor was it out of any unwillingness, to do service to God and his Church in the present generation, how crooked and froward soever it may be, through his mercy I am not afraid of their terror. But it was only out of a jealousy of my own conceptions, as too crude and weak either to bear, or bear up the Public, or to be considerably useful to it. Your Lordship hath been pleased to judge otherwise, whether for the encouragement of the Preacher, or for the seasonableness of the Discourse, though not for any great strength or beauty in it. And when I found you were resolved that way, I was not willing to be any farther guilty of what in my Sermon I had condemned in others. I began to think there was no prudence in Inferiors, like to that of obedience unto lawful Commands, and to remember that Precept of S. Hierome to Rusticus, in refernce to his Superior; Credas tibi salutare quicquid ille praeceperit, nec de majorum sententiâ judices, cujus officii est obedire, & implere quae jussa sunt, dicente Moyse Audi Israel, & tace; and therefore resolved cheerfully so to do, and have now in pursuance of that resolution, exposed this Discourse to the public view, which I humbly desire your Lordship to Patronise, sigh you were pleased first to command it.  
The main substance of the Sermon is the same that was Preached before you, only with your Lordship's leave, I have here and there inserted some enlargements, which were at first designed, but the straits of time allowed not room for their delivery.  
And now if the publication of it, may any way prove serviceable to the advancement of God's glory, or the satisfaction of dissenters, whom I have laboured rather to convince then exasperated; or may in the least contribute towards the Church's peace amongst us, I shall have reason to rejoice in, and to bless God for it.  
Unto the promoting of which holy ends, both by yourself and others, as God hath given your Lordship a large heart, and a double portion of his Spirit, so that the Work of the Lord may prosper in your hands, and the fruit of it redound to your account, in all blessings, temporal, spiritual, and eternal, shall be the daily Prayer of  
My Lord, Your Lordship's most humble Servant. John Priaulx.   

Confirmation Confirmed.  Acts viij. xvii. 
Then laid they their hands on them, and they received the Holy Ghost.  
THe words, and the work of this day are I suppose not unequally yoked: Confirmation is the business of both, whereof the Text holds forth the first recorded instance, and in the judgement of the Church of old, a full precedent for the practice of it.  
An ordinance of late too long, and as those which (perhaps) were no friends to it at first, by sad experience afterwards have been driven to confess, too unhappily withheld in unrighteousness, to the great detriment, and distraction of this Church, whose Piety and 
a The not practising of this hath cast us into Confusions, & the practice of it must be it that must restore our Church order, and heal most of our divisions. Mr. Baxter of Confirmation, p. 224,  Peace, were so much, and so nearly concerned in it.  
Happy then are our eyes which see the joyful return of it again. We cannot but cry, Grace, Grace, to its re-establishment.  
May their feet be ever beautiful which bring such glad tidings, and their hands never whither, nor grow faint, which reach out so great a blessing to us.  
And may the Crown still flourish with the Gratitude and Obedience, Love and Loyalty, of all his Subjects upon the head of the Lords Anointed, who like a second Constantine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishop without the Church, hath not thought it below his Princely care 
b See His Majesty's Declaration.  to present this Church, and Nation, with so promising an Olive branch of Peace, after that Deluge of Confusion under which we have lain, and to commend it to the strictest observance, and improvement of those which were entrusted with the Administration of it. A Blessing for which not only the present generation, but the children yet unborn will be bound to rise up, and praise him. And then under so general (I hope) a cordial concurrence, such obligatory Precedents, and Inducements; give me leave for the retrival of this Ordinance, not only into your practice, but your affections too, to present you this day with the first, and that an exact and Apostolic Pattern of it, as it will appear in the opening of the words, which are these. Then laid they their hands on them, and they received the Holy Ghost.  
Which words may be sorted into these severals; first, the Action itself, laying on of hands the Ceremony of Confirmation. Secondly, the method or order of proceeding to this Action in the particle Then. Thirdly, the Agents, or Ministers of this Action. They, viz. the Apostles in particular, St. Peter and St. John. Fourthly, the objects on which this Ceremony was exercised, in the Pronoun Them, i.e. the Samaritans which believed and were baptised. Fiftly, the end of this Action, or the effect following on it; They received the Holy Ghost. These are the particulars, we begin,  
1. With the Action, which is here set down as the Ceremony of Confirmation, and that is laying on of hands.  
Now this was the Concomitant or Appendix to another more principal, which was Prayer, which also had the same design with this Ceremony here, as you may read, v. 15. Indeed no blessing is bestowed at any time in, and by the Church without prayer, but in the giving of the Spirit it is more especially proper, the promise of it being made to this duty, Luc. 11.13. And then no Ceremony more suitable to signify the purposes of Prayer, and of the Spirit in this Ordinance, and of the Ordinance itself, than this of Imposition of hands, which will best appear if we consider the Custom of the Jews, from whom this Ceremony was derived, with their designs in the use of it.  
1. Then, as 
c Grotius in Matth. 19.13:  Grotius tells us, manuum impositio apud Judaeos indicabat invocationem divinae potentiae, the laying on of hands, implied the invoking of the Divine power; for the hand being efficaciae symbolum, the Emblem of power and operation: Judaei orabant ut sic Dei efficacia esset super illum, sicut manus efficaciae symbolum ei imponebantur. The Jews prayed that efficacy of God might be upon the party prayed for, according as the hands which were the Emblem of it were laid on him, as the same 
d Grot. Epist. 154.  Grotius speaks, and so might fitly intimate the lively influence of the Spirit sought for in this Ordinance,  
Which Imposition of hands, being also performed manibus expansis, with hands stretched out, it was a sign of the liberal effusion of heavenly Grace upon the Person on whom they were laid, as 
e Symbolum erat gratiae coelestis quae largissima manu à Deo conferebatur in pios. Pelarg. in Gen. 48, 14, 15.  Pelargus notes, for,  
Secondly, this Ceremony was made use of as an Applicatory sign betokening the restrained desires of him that prayed to the party whom he presented to God in prayer, wherein as the lifting up of the hands signified from whom, and whence they expected the blessing; so the laying of them on, designed the person on whom they desired it should be bestowed. Hence, as Calvin 
f Calvin.  observes, it was a solemn, usual Custom amongst the Jews, that as often as they recommended a Person unto God, they laid hands on him, and accordingly to our present purpose we find the use of it.  
First, in their Benedictions, thus Jacob blesseth Ephraim and Manasseh, laying his hands on them, Gen. 48.14. and that manus decussatas, as it were to 
g Capitibus impositis intermutatis manibus, & quidem ita trasversim obliquatis in se, ut Christum deformantes, jam tum portenderent benedictionem in Christum futuram. Tertull. de Baptism. c. 7.  prefigure the Cross of him who had delivered him out of all his troubles. And accordingly this custom was afterwards observed by his Posterity, who were wont to bring their children unto persons of renowned Sanctity, that by their prayers, with the laying on of hands, they might be recommended unto God's favour, as 
h Grotius in Matth 19.13.  Grotius shows on Matth. 19.13. and from hence 
i Dr. Hammond of imposition of hands for Ordination, sect;. 12.  some derive the use of this Ceremony in Confirmation, which was a kind of benediction by the Fathers of the Church bestowed on the Novices of it.  
Secondly, Hence we find the same in their Consecrations, and Dedications of persons. So, to omit other places, 
k Deut. 34.9. With which also it seemeth he received a greater measure of the Spirit, Ainsw. in Num. 27.18.  Deut. 34.9. and it might denote three things. 1. The Separation of the Person unto God's use unto whom he was dedicated, and at this, as 
l Calvin. Instit. lib. 4. Sect. 6. Vid Cameron. in Myrothec. in Heb. 2.6.  Calvin seems to conceive, the practice of the Church in this Ceremony did aim. 2. It might note God's seizure on the person to that purpose by the hands of his Ministers, and so signify God's claim, and Acceptance of those which are offered to him in this Ordinance. 3. It was a kind of Investiture in those privileges unto which by this Ceremony the person was admitted, and accordingly this Ordinance in the Church was used as a means of Transmission unto the Sacrament of the Lords Supper, as 
m De Ecclesiastica Hierarchia cap. 2. Sect. 7.  Dionysius Areopagita, or who ever is the Author of that ancient Book which goes under his name, witnesseth.  
And then this Ceremony being of such ancient and general use among the Jews, and withal so aptly suited to the purposes of this Ordinance, Christ and his Apostles were willing to bring down the laudable Usances of the Synagogue, as in many 
n See Dr. Hammonds View of the Directory, Sect. 43  other things, so in this into the practices of Christianity, which is indeed but Judaismus reformatus, as learned 
o Seldenus de Synedriis, lib. 1. c. 8. Item in praefat. ejusdem operis. judaismi (inquit) Veteris ut Parentis Divini Christianismus, maxim primitivus, legitima, ac prophetica proles, nec in paucis imitator,  Selden speaks.  
And accordingly we find it practised in the Christian Church. Not to look so fare back as to Christ's imposition of hands on those Children which were presented to him, Mark 16.10. where it is said, that he took the young Children up in his arms, put his hands upon them, and blessed them, and that (as 
p  impositione manuum & precatione ad Deum pro illis bona reportarent, Deum pro illis precando gratiam, & dona coelestia contulit, Cartwright Harm.  Cartwright speaks) that by imposition of hands, and prayer unto God for them they might obtain good things; and again, by prayer to God for them, he conferred Grace and heavenly gifts upon them, a fair Praeludium to, if not Pattern for this Ordinance, but  
To be sure we find it used by St. Peter and St. John in this place, by St. Paul, Acts 19 and afterwards we meet with it enroled, Hebr. 6.2. amongst the Fundamental Doctrines of Christianity, whether as a part of them as some conceive, or as a seasonable opportunity for, and decent Ceremony at the teaching of them, as others; 
q Impositionis mannum 〈◊〉 Episcoporum in Confirmatione Neophytorum Anselm in loc.  recommended it is, together with Baptism, unto the constant use of the Church; and that in so clear characters, that Calvin 
r Calvin in locum. Sic & Rivetus. Impositio manuum cujus mentio fit, Heb. ●. 2. Referenda 〈◊〉 ad solennem baptizatorum benedictionem, quae à pastoribus solebat fieri, & postea Minister Christi nomine iis benedicebat, eos precibus publicis commendando ac in Christianismi vocatione confirmando divinae gratiae imploratione manuumque impositione, Rivet. Catholic Orthodox. Tract. 3. Q. 9 Sect. 3.  on the place was driven to confess, hujus ceremoniae originem fluxisse ab Apostolis, that this Ceremony was derived from the Apostles, and so had the less reason in his Institutions to tax 
s Calv. Instit. ilb. 4. c. 9 Sect. non inficior nonnihil hallucinari Hieronymum, etc.  S. Hierome for calling it an Apostolical tradition, and then that will advance very near to a Divine Precept for the use of it; or if no such were to be found, yet as 
t Si Scripturae autoritas non subesset; totius orbis in hanc partem consensus instar praecepti obtin●t. Hieron. contr. Lucifarian.  S. Hierome contra Luciferianos speaks, if we had no Scripture Authority for it, the consent of the whole world this way ought to be obeyed as a Precept, or as 
u Interim 〈◊〉 exempla Apostolorum, & Veteris Ecclesia vellem pluris aestimari, imo deberent ●●bis esse instar legis divina, Zanch, in 4. Prçcept.  Zanchy upon the like ceremony used in Ordination, tells us, the examples of the Apostles and the Ancient Church would be more esteemed than they are; Yea (saith he) they should be looked on by us as a Divine Law. A good rule, would the times and the temper of men now bear it.  
And then as to the use of the Church afterwards 
x Cassander in Consult.  Cassander may assure you semper in Ecclesiâ religiosissimè observatam; that Confirmation was ever religiously observed in the Church, neither was this Ceremony questioned by any for almost fifteen hundred years, except only the 
y Theodoret. lib. 3. Haretic. sab. & add Cantic. cap. 1. v. 2.  Novatians, in favour to the irregularity of their Upstart Bishop, as we may conceive, who yet if they returned to the Church, might not have Admission without it, as appears by the seventh Canon of the Council of Laodicea 
z Concil. & Laodic. c. 7.   
And here I might give you in heaps of Counsels and Fathers for the abetting of this practice, but I shall content myself to point at some few.  
First then for Counsels, you may take 
a Vid. Concil. Eliber. Can. 38.77. Arelatens. 1 Can. 8. Arelatens. 2 Can. 17. Laodic. Can. 7.48.  the Eliberitan, the two Counsels at Arles, that of Laodicea, the first contemporary to the first Council of Nice, the two next within twenty six, and the fourth but sixty eight years after it. All which speak punctually to this business, as appears by their several Canons.  
Secondly for Fathers, take three or four in lieu of the rest. So Tertullian tells us, that 
b Tertull. de Resur. Carnis.  Caro manus impositione adumbratur, ut anima Spiritu illuminetur, the flesh is overshadowed by the laying on of the hand, that the soul may be enlightened by the Spirit. And again, 
c Tertull. de Baptismo.  Manus imponitur per benedictionem advocans, & invitans Spiritum; the hand is laid on by way of benediction calling down, and inviting the Spirit.  
Add to him S. Cyprian 
d Cyprian Epistola ad jubajanum.  in his Epistle ad Jubajanum, where having spoken of this passage of the Text, he tells us, quod nunc quoque apud nos geritur, that the same is still practised in the Church; and if you please to look on that place, you will find a full conformity in every particular to the pattern here. I might join to these S. Hierom 
e Non quidem abnuo hanc esse Ecclesiarum consuetudinem, ut ad eos qoi long in minoribus urbibus per Presbyteros, & Diaconos baptizati sunt Episcopus ad invocationem Sancti Spiritus manum impositurus excurrat Hieronym. contra Lucifer.  and S. Augustine 
f Augustin. lib. 3. the Baptism. contra Donatistas', c. 16. , and indeed what not? and if afterwards the instances of the later times were needful, I might also show you the full consent of the 
g Vide Apolog. walden's.  Waldenses, the Seminary of the reformation, and of their Partners 
h Vide tibi cui titulus Ratio Disciplinae ordinesque Ecclesiastici in Vnitate fratrum Bohemorum. Vbi Forma Noviti●s recipien di Consul p. 46. edit. Comeni●●●● vid. & notus Comen●● in loc.  the Fratres Onitatis of Bohemia, but I need not multiply more Authorities in a matter of Fact which I find few doubting of, and therefore shall pass on from the Action in the next place to show you,  
2. The method of proceeding to it employed in the particle Then. Then laid their hands, etc.  
And the method you see in this Church was this, men were first brought to the Faith by the preaching of the word, and then were they Baptised, and then, and not till then the Apostles proceed to the confirmation of them by prayer, and laying on of hands.  
It was fit the begetting word should go before the strengthening word, the Sacrament of regeneration, before the 〈◊〉 of Confirmation. To give this last before the other were ordinarily to set a seal to a blank, to desire strength where there was no life.  
Take this for your rule, it is good not to proceed in God's Ordinances by leaps, 
i Pachymer. in Dionys. Areop. ad c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Sect. 4. in Ecclesiastic. Hierarch.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to leap disorderly upon those Ordinances and Stations for which we are not sitted, but to go from strength to strength in our appearances before God in Zion, Psal. 84.7. And then as Confirmation ought not to be Administered till Baptism be presupposed, so regularly neither aught the Sacrament of the Lords Supper to be given to those which have not been first confirmed; as the former was the Practice here, so the latter is the 
k Rubric after Confirmation.  command of our Church, and was ever the practice of the Primitive. Hence the 
l Auctor imperfecti operis in Matth. Gratia corporis Christi illis solis danda est qui jam per baptismum facti sunt filii Dei, & per manus impositionem, Homil. 17.  Author of the imperfect work on Matthew going under S. Chrysostom's name, tells us, that the grace of Christ's body is to be given to them only which are already become the Sons of God by Baptism, and Imposition of hands: and so Albaspinaeus 
m Confirmatio namque extremam quasi manum perfectionis addere videbatur, & fastigium imponere, qua quis Christiani nomine, & Eucharistiae sumptione dignus putaretur. Albaspin. in Concil. Eliberen. cap. 7.  vir antiquorum Ecclesiae rituum scientissimus, as Bishop Usher justly styles him, a most knowing man in the Ancient rites of the Church, avers, that Confirmation seemed to give the last stroke to, and to lay on the roof of that perfection by which a person was accounted worthy of the name of a Christian, and the participation of the Eucharist. And so in Dionysius Ar●opagita, we find that after Confirmation the Bishop declared the party to be one meet for the receiving of the 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys. Aerop. Eccles. Hierarch. c. 2. Sect. 7.  Holy Communion, having (saith he) sealed or annealed the man with the Divine ointment, he declares him henceforth to be one that hath a right to the holy and most perfecting communion of the Lords Supper.  
Nor let any repine at this suspense, you shall ever find that the Ordinances of God have most honour and efficacy in their proper order, and the souls of men thrive best in their proper places and ranks. Strong meat may be little better than poison to him who is only fit for milk. The womb is the place of the Embryo, if you rip up that, that the child may be sooner at the breast, you give it air not to breathe, but die in.  
And as there ought to be care taken for the administering of God's Ordinances in their due rank and order, so likewise that they be administered by that Rank and Order of men only, which are empowered thereunto.  
There have been indeed pretenders which desire to have an hand in this business, as still there will be in matters of Privilege and Preeminency. But the first practice will be ever the best rule: the first Church the surest mistress of the latter, whose example ought to be our guidance, as the 
b Harm. Confess. Prima Ecclesia posteriorū vera, & optima magistra, & praecundo ducit nos.  Bohemians say in their Confession. Here then let's to our pattern again, and so for your direction take notice of the.  
3. Particular observed in the words which intimates the Ministers of this Ordinance in the Pronoun They. Then laid They their hands. And who these were, the fourteenth verse will inform us, even S. Peter and S. John, two of the Apostles whom the Church sent down to Samaria to confirm those new converts.  
But what needed that message may some say? was not Philip there already, who by the preaching of the world, and working many signs and wonders, had gained them to the Faith, and also Baptised them? and why might not he undertake this business also. It is true he was a Deacon, but not such as the later times have fancied the Steward only of the Almes-box, but one that de jure might both preach and Baptise. Nay farther he was an Evangelist, and that in some men's apprehension (how groundless you may see by this instance) might be enough to entitle him to all the powers of the Church. You know how warmly, though as vainly it is urged in the case of Timothy, and Titus, and yet Philip the Deacon, Philip the Preacher, Philip the Baptist, Philip the Evangelist might not, and therefore would not attempt the work for all this.  
Will you know the reason? 
Chrysost. in Loc.  S. chrysostom upon the place will tell you, because he had neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the gift, nor Authority for it, this being as he after speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special prerogative of the Apostles, and indeed we find it ever reserved to their hands in Scripture. As for that only instance given to the contrary of Ananias a Disciples laying on of hands on S. Paul, and the promise that he should receive the Holy Ghost. Act. 9.17. 
Calv. Institut: lib. 4. cap. 19 Sect. 10. & Tractat. devera Ecclesiae reformanda ratione cap. 12. Quem Ananiae Episcopatum dabunt ne alienum arripuisse manus videatur.  which is alleged by M. Calvin, and his Followers.  
I conceive it may be fairly answered.  
1. That Ananias his Laying on of hands was only in order to the cure of S. Paul's blindness as is intimated ver. 12.  
2. That the promise of the Holy Ghost referred to S. Paul's Baptism, which was to ensue, wherein questionless the holy Spirit was conferred: though in somewhat a different respect than he was in Confirmation.  
3. And which may suffice to choke this objection, it is clear, the imposition of hands there spoken of was not a part of Confirmation, as appears by the story, for it went before S. Paul's Baptism, so ver. 18. whereas Confirmation in the Practice of the Church then: (as indeed in reason it ought,) still succeeded after Baptism for aught we read, it being also probable that S. Paul as well as the rest of the Apostles was Confirmed miraculously, and immediately from heaven; and then this instance will be no bar to what was formerly asserted.  
Yea, but will some say, supposing it belonged only to the Apostles then, Their persons are gone, and their office ceased; and so ought this Rite too, 
Calvin. Instit. l. 4. cap 19 Sect. 10.  or must be administered by Officers of another Rank, Num Episcopi omnino sunt Apostoli? are Bishors indeed Apostles: 〈◊〉 calvin's Question upon the Case.  
Here then, Let me tell them that the Office of Apostles is not ceased, nor was so to do with their Persons, as appears by Christ's promise Mat. 
Matth. 28.20.  28.20. I am with you always unto the end of the world, Now this could not be meant of their Persons, who in a few years were to leave the world, it must needs therefore be understood of their Function, which either must be succeeded to, or else it was as temporary as their persons.  
Indeed in the Apostles there was something extraordinary, as immediate Mission, unlimited Jurisdiction, and miraculous Operations, which were not necessary to be perpetual, Great helps 'tis true for the first founding of the Church, which being constituted, and become able to subsist without them, reasonable it was that they should cease as Manna did when Israel was come into the Land of Canaan.  
But then the ordinary offices, and powers of Apostles as Preaching, Baptising, Confirming, Consecrating, Ordaining, Governing, which were necessary for the continuance of a Church, at least the well being of it, in these they ought to be, and were succeeded, or else there offices must fail or be executed by persons not empowered to them. And then for Vnity's sake likewise fit it was, that some rank of men should be the Common Receptacles of all these powers, that so they might issue forth to others as far as the necessities of the Church should call for: with more order and Peace, and this sort of men were Bishops, called at first Apostles as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret in Com. ad Ep. 1. ad Tim.  Theodoret observes, till afterwards in process of time they left that name to the Prime Apostles, and took that of Bishops, as of a more humble import, and which formerly had been common even unto Presbyters.  
But then those now called Bishops were in the judgement of the Church the proper Successors of the Apostles, so 
b Irenaeus advers. Haeres. lib. 3. c. 3.  Irenaeus having told us before that Bishops were constituted by the Apostles in the Churches, he adds after quos & successores relinquebant suum ipsorum locum magisterii tradentes, that they left them their successors, delivering to them their own place of rule, and guidance in the Church, and so 
c Cyprian Ep. 69. ad Florentium Pupianun.  S. Cyprian ad Florentium Pupianum asserts that the Praepositi (that is Bishops in his language) Apostolis vicaria ordinatione succedunt, they succeed the Apostles, ordained as Vicars in there places, upon which words Pamelius Notes that it was the third time he had so said. And so 
d Hieron. Ep. ad Marcellam adversus Montanum.  S. Hierome surely no flatterer of that Order; in his Epistle ad Marcellam adversus Montanum says, apud nos Apostolorum locum Episcopi tenent, with us the Bishops hold the place of Apostles. And 
e Hieronym. in Psal. ubi not numeramus 45  again upon Mal. 45. as we number it vers. 16. where we read in stead of thy Fathers shall be thy children S. Hierome paraphraseth it pro patribus Apostolis, filii, Episcopi, ut Episcopi Apostolis, tanquam filii Patribus succedant instead of Apostles as Fathers thou shalt have Bishops as sons who may succeed the Apostles as sons do their Fathers. I might add the pregnant testimony of 
f Clarus à Mascula dixit Manifesta est sententia Domini nostri jesu Christi Apostolos mittentis, & ipsis solis potestatem à patre sibi datā permittentis, quibus nos successimus, eâdem potestate Ecclesiam Domini gubernantes, Aug. lib. 7. the Baptism. contra Donatistas' c. 43.  Clarus à Mascula recited by S. Augustine, lib. Sept. de Baptismo contra Donatistas', and tell you farther how Basil the Great calls, Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praefecture, or praecedency which the Apostles had from God, and these are fair witnesses, in whose judgement you see there are Apostles still, and who they are which by the Verdict of the Church may claim that title, and so Calving numb Episcopi sunt omnino Apostoli? is answered.  
But he hath another 
g Calvin. Instit. lib. 4. c. 19 Sect. 10.  An soli sint Apostoli? if they be such, are they the only such? may these, and these only lay on hands, that will not go down neither.  
To this I answer first in General that as to a full Apostolic power in the sense before mentioned, and the primary derivation of it, they and they only are such, 2ly. as to this ordinance in particular, as we find no other Stewards of it in Scripture besides the Apostles as we have showed, so if we look upon the after practices of the Church, 
h Cyprian Ep. ad jubaianum.  S. Cyprian relating to the passage in the Text tells us, quod nunc quoque apud nos geritur, we have the same custom, ut qui in Ecclesia Baptizantur Praepositis Ecclesiae offerantur; that those which are Baptised be presented to the Bishops of the Church, that by our prayer, and the laying on of hands they may obtain the holy Ghost, as he goes on in his Epistle ad Jubajanum forementioned, and so 
i Augustin. de Trin. lib. 15. c. 26.  S. Augustine lib. 15. de Trinitate Quem morem in suis praepositis etiam nunc servat Ecclesia, which custom the Church observes by her Bishops at this time. And from hence doth 
k Chrys. in loc.  S. chrysostom draw the same practice, in his Comment on the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence we see the principal, and chief of the Church, and no other performing this work. I shall close up this with that saying of 
l Hieronymus contra Luciferianos.  S. Hierome, quod si hoc loco quaeris quare in Ecclesia baptizatus nisi per manus Episcopi non accipiat spiritum Sanctum, quem nos asserimus in vero Baptismate tribui. If thou shalt ask why in the Church the Baptised receiveth not the holy Ghost, but by the hands of the Bishop; though we aver the same spirit is received in Baptism rightly administered: to this he answers, Disce hanc observationem ex eâ Authoritate descendere, quod post ascensum Domini Spiritus Sanctus ad Apostolos descendit. Know (saith he) that this practice takes its rise from that Authority, where it is said, that after the Ascension of our Lord, the holy Spirit descended upon the Apostles, implying the Bishops to be their Successors, and that to them and not others it belongs to derive this gift in confirmation; and in this channel both Fathers, and Counsels generally run, no laying on of the hands of the Presbytery in this business, at least not in any proper right of their own.  
As for those 2. instances commonly brought to the contrary, first of the Presbyters in Egypt which Hilarius Sardus relates, for he is the Author, and not S. Ambrose, and that of no great credit neither if S. Hierome may be believed: secondly of those Priests in Sardinia in Gregory the great's time, which Calvin also presseth, for brevity's sake I shall not acquaint you with my own conceptions, but refer you rather to what hath been lately spoken by that Blessed man 
m Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opere posthumo de Confirmatione.  Dr. Hammond in his Posthumous piece upon confirmation, as also by that very learned Prelate, whose name in this place for modesty I spare, in his Elegant, and Accurate Epistle 
n Epistola preliminari ad lectorem.  before the said work, from whom you may receive abundant satisfaction; and what would the Vintage of Abiezer be unto the Glean of Ephraim? By what hath been spoken you see the judgement of the Church in this Question, and so an answer to Calvin's other, An soli Episcopi sunt Apostoli.  
And indeed great reason there was for this reserve to this Function.  
First, For the honour of Episcopacy, and thereby the Unity of the Church ad honorem Sacerdotii thats S. Hierome's reason contra Luciferianos, for the honour of this sacred Function, Why? of what import is that? Let him tell you, as mean as some think of it. Ecclesiae salus (saith he) in summi sacerdotis dignitate pendet. The safety of the Church dependeth upon the dignity of her chief superiors, to whom (as he addeth) 
o Hierom contra Luciferian. cui si non exors quaedam & ab omnibus Eminens detur potestas, tot in Ecclesiis efficientur Schismata, quot Sacerdotes.  if some eminent offices of power above others were not given, there would be in the Church as many Schisms as Priests: I wish our late times had not made too sufficient a comment on those last words, and of this by the way it is, that Venerable 
p Vid eruditissimum Hammondum de Confirmatione p. 53.  Bede speaks, when he tells us that this was not granted to every Priest propter arrogantiam, not out of the pride of Bishops as some falsely gloss him, but to prevent the Ambition of Priests, who would be apt to grow insolent if they had all offices in common with their superiors.  
Second reason was from their relation to the Church as they were the Primary, if not only proper Pastors of those Churches unto which they related, as we find them every where styled with a kind of appropriation among the Ancients, and it is observed that simply, pastors, or pastors Ecclesiae, none are called besides themselves for the first six hundred years. To them the Regiment of the whole Church was committed at first, the Presbyters being but their Assistants in Cities, and Villages, admitted in partem solicitudinis into a part of their care, first casually, and cursorily, and then by station, and fixed residency, when Parishes were divided and endowed. 
q Hieren. contra Luciferianos.  Ind venit (saith S. Hierome) ut sine Chrismate, & Episcopi jussione, neque Presbyter, neque Diaconus jus habeat Baptizandi, hence neither the Presbyter, nor Deacon hath right to Baptise without Chrism, and the command of the Bishop. Only the multitude, and instant necessities of Baptism increasing, and so a power being granted to Presbyters, and Deacons as occasion served to dispense it, reasonable it was that those which passed not through the Bishop's hands in that Ordinance, he should take recognition of them as of the rest in this of Confirmation, as being a part of his Flock and cure.  
Thirdly, It being the Priest's office to bless the people, and that also being an Act of Authority, 
Heb. 7.7.  as we see Hebr. 7.7. in common congruity none so proper for this action, none from whose performance ex officio the success might be so readily expected as he that was the Summus Sacerdos, the chief, if not the only Pastor of the Diocese.  
And thus you see the hands which are to manage this work, in which I have stuck the longer, because perhaps the main controversy about Confirmation at this time sticks there too, I come on next in the.  
Fourth place to the objects on whom these hands were laid, and those were the Samaritans, the believing, baptised Samaritans.  
1. They were Samaritans, and those were at first a mongrel generation of Idolators, as you may see 2. Kings 17. Afterwards from San Ballat's time a set of Shismaticks, who had erected Altar contra Altar, an altar in Mount Gerizim in opposition to the Altar at Jerusalem, an altar built as Benjamin in his Itinerary relates, 
R. Benjamin in Itinerario.  of those stones which the Israelites had set up after their passage through Jordan, an Altar in some kind Sacrilegious as well as Schismatical, and then hateful they were to the Jews even to a 
r Sic jesum vocant Samaritanum propter Consuetudinem ejus cum Samaritanis, & ex eo quod discipuli ejus cum Samaritanis commercia habuerant, convitium illud Iudaeorum ei impactum est Samaritanum illum fuisse, 1. judaeum Apostatam & sane gentem Samariticam utpote quae Cuthaeorum, & judaeorum colluvies, habebant sibi prae aliis invisissimam, & veluti Gentiles. Atque ut alias fieri solet quo angustius post defectionem interstitium, eo gravius utrinque odium. Selden de jure naturali & Gentium secundum Hebr. l. 2. c. 5. p. 182. vid eund. p. 144.  Proverb as you see John 8.48.  
Howbeit the Pentateuch they embraced, and so were in Confinio Lucis, nearest to the Jews in their religion, and it was good to be borderers upon that. As their seat was between mount 
s Sic Benjamin in Itineratio.  Gerizim, and mount Ebal, so was their condition near to cursing, but near to blessing too, and now the blessings of mount Gerizim prevailed, they were the second Stage in Christ's guesses for the Gospel's progress, as you may see 
t Acts 1.8.  Acts 1.8. The time was come wherein Aholah should become Aholibah, they which had separated themselves from the living God, and set up a tabernacle of their own, should become the tabernacle of the Lord that I may allude to their Predecessors 
u Ezek. 23.4.  Ezek. 23.4.  
We should not despair of the worst of schismatics, God can graft them in when the natural branches fall off. Jerusalem you see rejects the Gospel, which Samaria will entertain, and accordingly they did, for they believed, and were baptised ver. 12. of this chap.  
1. They were believers, what really such? no question many were, but some might not be so, as appears by Simon Magus in this chapter, nor had the Apostles a power to discern the hearts of men, whereby to know whether they were such, or no, Simon Magus else in probability had not crept into Baptism.  
It was then by their profession of it that they judged them such, and from thence we may take this direction.  
That none ought to be admitted unto Confirmation which have not first made a profession of their faith, and purpose of holy living.  
For as a personal faith is the condition before God of title to the privileges of Adult members of the Church, so the profession of this faith is the formal, proximate condition of their title before the Church, withoutwhich profession they ought not to be admitted to such privileges. The Church cannot otherwise know that they own the Covenant made in Baptism between God, and them, which also is the remote Foundation of after privileges. Hence the Chrism in Pseudo-Clemens is by a Metonymy styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the establishing of their confession, or profession.  
If you desire to know what kind of profession is hereunto required, I conceive with others, that it ought first for the matter of it to be a profession of true Christianity, 2 for the quality of it, 
His Majesty's Declaration.  it ought to be (as his Majesty speaks) a Credible profession, that is such as seems to be understanding, serious, voluntary, and not made void by any contradiction in word, or deed; I mean such a contradiction as shows that we lie, or speak against the testimony of our own hearts.  
This aught to precede Baptism in those that are of age, and Confirmation in those that have received that Sacrament in their Infancy, of the first of these the Ancient Church was very careful, and that both the Jewish, and the Primitive Christian.  
First the Jewish, for amongst them, Baptism in the Admission, of those which were styled Proselyti, Justitiae, Proselytes of Justice was constantly in use, and that looked upon as a means of regeneration, and the Person so Proselyted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Infant New born, 
Vide haec eum sequentibus apud Selden. De Synedriis l. 1. c. 3. & de jure naturali, & gentium secundum Hebraeos l. 2. c. 2. etc. 3.  as the Talmudists speak in Gemarah Babylon, ad tit. Jabimoth, and was said to be received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the wings of the Divine Majesty.  
Now in order to their Admission unto Baptism in those that were adult, they were wont to advise them several times of the weightiness of the business they went about, of the holiness of that people to whom they desired to be joined, of the rewards promised to the just, and the punishments threatened to evil doers, and of an after life when this was finished; as also of the difficulty of observing the Mosaic precepts, diligently enquiring into the purpose of the person; whether he desired to enter this estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of love to their religion, and with a sincere heart; after this followed the party's profession of the whole Jewish religion, and of his assent to it in every part, and this was done before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Triumvirs which were to take that profession, which if they judged sincere, the Party was admitted by Circumcision, Baptism, and Sacrifice, at least by the two latter, into the rank and privileges of an Israelite. If any had slipped in without this examination, or there were grounds to presume that he had but dissembled in it, though the Rites of his Initiation were not repeated, no more than Baptism among Christians, 
z Seldenus ubi supra.  yet was he not publicly admitted, till by the sentence of the Sanhedrim it appeared, that freely, and out of love he had given up himself to their Religion, & that willingly he embraced it. Thus you see the care of the Synagogue in this particular, which was after Copied out.  
Second By the Christian Church. If we look upon the Scripture, to omit other places of a like import, take but that of S. Peter, 1 Pet. 3.21. where Baptism is called, The answer of a good conscience towards God: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying as all Learned men do agree, metonymically, or by Synecdoche, the answer, or rather the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Orat. in Sanctum Baptisma. Grot. Annot.  Stipulation consisting of the Interrogatories of Baptism, and the answer returned by him that is Baptised, undertaking to believe, and live like a Christian, as Grotius fully shows in his Annotations.  
And then answerable unto these Patterns was the practice of the Primitive Church afterwards, as appears by their care about the Catechumeni. These had a 
b Qui Doctor Audientium dicitur, Cypr. Epist. 24.  Catechist allowed them, for their instruction, besides the assistance of that 
c Vid. Dionys. Areopag. Ecclesiastiae Hierarchiae cap. 2. Sect. 2. & cap. 7, 8, 11.  Christian friend which was to bring them to the Bishop. Neither came they to Baptism nisi de rebus Fidei plane instructi, till they were instructed in all matters of Faith, the mysteries of the Lords Supper only excepted; nor were they Baptised nisi postquam ea omnia se credere jurassent, till they had sworn their belief of them, saith Albaspinae us 
d Vide Albaspinaeum in Tertull. de Paenitentia fol. 289. : and as to their purpose of living, they solemnly swore to forsake sin, so the same Author. After this followed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their solemn abrenuntiations of the Devil, and his Pomps, which were 
e Dionys. Areop. de Ecclesiastica Hierarchiae cap. 2. Sect. 6, 7.  thrice pronounced with their Faces towards the West; and then their no less solemn professions of their Faith, thrice made towards the East, which professions were entered into a 
f Dionys. Areop. de Ecclesiastic. Hierarch. cap. Sect. 5.  Register, and Subscribed. Unto which were added in divers Churches, several Scrutinies; and so in the fourth 
g Concil. Carthag. 4. Can. 85.  Council of Carthage, Can. 85. we read of a crebra Examinatio, an often Examination, which was to go before Baptism, which Scrutinies were about 
h Albinus de divinis offic. Cap. de Sabbato Sancto Paschae,  their Faith, and Manners, and purpose of holy living; and these held publicly in Conspectu totius Ecclesiae, in the sight of the whole Church, as appears by S. Augustine, lib. 2. the Symbol. ad Catechumenos. In brief, Fidem Christianam, Christianumque vivendi genus, & mores seize amplexos, persecuturosque jurabant antequam baptizarentur; so 
i Albaspinaeus ubi supra. Vide & justin. Martyr in Apologia ad Antoninum sub fine.  Albaspinaeus. They swore that they embraced and would stick to the Christian Faith, would live and behave themselves as Christians; and all this before they were baptised. So great 〈◊〉 care was taken by the Church then, for the securing that profession we plead for, in those which were of age. But now our case being usually such, that our Children are Baptised when they are Infants, it hath been the wisdom of our Church to provide, 1. 
k Order of Confirmation.  That their Confirmation be deferred till they come to years of discretion; and 2. That then having learned what was promised in their behalf by their Sureties, they may with their own mouth, and their own consent before the Church, ratify, and confirm the same; and also promise, that by the Grace of God, they will evermore endeavour themselves faithfully to observe, and keep such things, as they by their own mouth and confession have assented to. And this is as much (if duly performed) as any in reason can demand for a Church-assurance, that men may be looked upon as Believers. But that was not the only qualification of these Samaritans, they were  
2. Baptised, and what ever Wickliff in 
l Vide Bellar. de confirmatione cap. 12.  Bellarmine is said to have affirmed, rigtly too, by S. Philip, Legitimum, & Ecclesiasticum Baptismum consecuti fuerunt, saith S. 
m Cyprian. jubaianum.  Cyprian, they had received lawful Church-baptisme: and yet the Apostles which best understood the Orders, and wants of the Church, lay hands on them: quod deerat a Petro, & Johanne factum est, saith the same Father, what was wanting was supplied by Peter and John: wanting? to what? not to their Baptism sure, that was granted before, but to the Baptised, being capable of this Ordinance, something was.  
And if any shall ask the Question we meet with in 
n Euseb. Emissenus, sive Eucherius Lugdunens'. Homil. in Pentecost.  Eusebius, Emissenus, or Eucherius Lugdunensis, as some will have it, in his Homily upon Pentecost, Quid mihi prodest post mysterium Baptismatis, ministerium Confirmantis, what profit shall I receive by the ministry of Confirmation, having received the mystery of Baptism? St. Cyprian will tell him: the id quod deerat, what was wanting to these, namely ut oratione pro iis habitâ & manu imposita, etc. That by prayer made for them, and laying on of hands upon them, the Apostles might invoke, and pour on them the Holy Ghost: and from thence we may gather,  
That Baptised persons may have yet further need of Confirmation, for the ministry of the Holy Ghost unto them.  
In the former verse we read, that the Holy Ghost had not fallen on any of them; there was need of a further Ordinance for that, which being performed, we presently find in the Text, that they received him; which brings me to the  
Fift and last Particular, the Effect or Consequent, of this laying on of the Apostles hands, in those words, And they received the Holy Ghost.  
True say some, we believe and acknowledge, that the Ceremony was then very allowable, while the Holy Ghost was to be communicated, as here to these Samaritans, which was in a miraculous manner; to enable them to speak with Tongues, to Prophesy, and the like; but alas, the gift is lost, and so the Ceremony may be well left too; to this purpose Mr. 
o Calvin. Instit. l. 4. c. 19 Sect. 6, 7.  Calvin, Institut. lib. 4. cap. 19 Sect. 6. in which Section, and that which follows, he inveighs against the Ceremony, and the Administratours of it, to say no worse, with more intemperance than became the wisdom of so Learned a person, in so grave a matter.  
For answer whereunto, we grant that it is true, that in those times miraculous gifts did commonly follow the laying on of the Apostles hands, but that was not all that was thereby designed, nor all that was meant by the Holy Ghost, nor perhaps was common to all that are said to receive him, and in those that were partakers of them: those gifts were commonly but the splendour and efflorescencies, or as Letters testimonial of better to be sure, of greater value and benefit to the Receiver, though they carried less pomp and show in the world's eye.  
There were more purposes of the effusion of the Spirit than one; and he that receives him to any of those purposes, especially the chief, though not in some Accidental, transitory particular, may be as truly said to receive him as another which hath that also. Indeed as St. 
p Augustin. Tract. 6. in Epistol. johan.  Augustine speaks, those were signa tempori opportuna, signs very useful for those times: 
q August lib. 3. de baptismo contra Donatistas' c. 16.  neque temporalibus, & sensibilibus miraculis attestantibus per manus impositionem modo datur Spiritus Sanctus, sicut antea dabatur ad commendationem rudis fidei; & Ecclesiae primordia dilatanda, the Holy Spirit now given by imposition of hands, is not accompanied with temporal and sensible miracles as then he was; for the first establishing of the Faith, and the enlargement of the Church at its beginning: sed invisibiliter, & latenter intelligitur, but yet secretly, and invisibly, Charity through the bond of peace (as he speaks) is still inspired into men's hearts, so as they may say, that the love of God is spread abroad in our hearts by the Holy Spirit which is given us: thus that holy Father.  
Indeed as the Apostle speaks, There are diversity of gifts, gratiae gratis datae, gifts for edification; and gratiae gratum facientes, graces for sanctification, but the same Spirit that worketh both, 1 Corin. 12.11. And these last were mainly had respect to in this donation, as will appear if we consider, first the promise of Christ concerning the gift itself; secondly the Characters of the Receivers of it.  
1. 
John 7.38, 39  The promise of Christ, you have it John 7. where in the 38, verse he speaks of some eminent, but inward gracious effects to be wrought upon, and in the hearts of Believers, for that is meant by these words, Out of his belly shall flow rivers of living waters, i. e. He shall have such an abundance of grace, that it shall break forth into all manner of Christian actions, and then ver. 39 the Evangelist tells us, that This he spoke of the Spirit, which they that believe in him should receive, for as yet the Holy Ghost was not, (i. e. among them, or in them, in so powerful a manner) because Jesus was not yet glorified. Where you see, that inward grace was the main of Christ's promise, and that also to be fulfilled upon the descent of the Spirit. See S. Peter to the same purpose, Acts 2.38. 
Act. 2.38.  where he wisheth his Hearers to repent and believe, telling them they should receive the Holy Ghost; he gives the reason in the next verse, for (saith he) the promise is to you and your children, and to all that are afar off, even as many as the Lord your God shall call: which words imply, that the gift was to be permanent in the Church, the promise being, that the Holy Ghost should be given to all which at any time should be converted: this could not possibly be true, if meant only of miraculous gifts, which, it's plain, soon after ceased.  
2. The Characters of those which received the Holy Ghost seem to speak no less, so Acts 4.31. 
Act. 4.31.  The Character of those that were filled with the Holy Ghost is, that they speak the word with boldness, that is, courage, and Christian resolution i and so Acts 6.3. Wisdom; 
Act. 6.3, 5.  and v. 5. Faith is made the Character of such a one as had received the Holy Ghost; and so Acts 11.24. 
Act. 11.24.  it is said of Barnabas, that he was a good man, and full of the Holy Ghost, and Faith, and than Christian courage, Wisdom, Faith, and the like, abide still I hope: and if the Spirit be given in these, the main gift is not yet ceased. Hence S. 
t Augustin. Tract. 6. in Epistol. joh.  Augustine very smartly asks the question, ita perverso corde aliquis vestrum, Is any of you of so perverse an heart, as to deny that these (speaking of some on whom he had newly laid hands) have received the Holy Ghost, because they have not the gift of speaking with Tongues: and afterwards he adds, Si vis nosse quia accepisti Spiritum sanctum, If thou wilt certainly know whether thou hast received the Holy Ghost, Interroga cor tuum, ask thy heart; that will tell thee, unless perhaps thou hast received Confirmation, and not the virtue of it: if thou find the love of the Brethren there, thou mayest be sure thou hast received the Holy Ghost: thus S. Augustine.  
So that by the Holy Ghost, not only the gift of miracles, but the internal graces of the Spirit are to be understood, which being really the greater, and chief intended in the gift of the Holy Ghost: if these still continue in the Church, so may the means of their conveyance too, though miracles be ceased.  
We know that Preaching at the first was attended with miraculous events, and so was Excommunication, which had not only influence upon the soul, or the Church-state of a man, but an habeas corpus, for the body too, and so Faith was the great engine to work miracles in those times, and we think these ought not to have vanished out of the Church with the miracles which sometimes accompanied them.  
Yea, but may some further say with him in 
s Euseb. Emissenus Homil. in Pentecost.  Euseb●us Emissenus, If this be so, that Baptised persons have yet need that the Spirit be given to them, quantum video non totum de fonte suscepimus, si post fontem adjectione novi generis indigemus, it seems we have not received all we ought at the Font, if afterwards we need a supply of another kind; will not this derogate from the honour and perfection of Baptism? is not the Holy Ghost then received? shall we empty the Font to fill the hands of the Bishop?  
I answer no, we do not; Baptism we allow as perfect in its kind, and as to the present condition of the Receiver, and if he die presently, regeneratio per se salvat, the Sacrament of regeneration is sufficient, and death is a kind of Confirmation to him who from thence forth sin no more. We grant likewise, that the Holy Ghost accompanies it, as S. 
t Hieronym. contra Luciferianos.  Hierome shows contra Luciferianos, and the Fathers which are most for Confirmation still allow it, and our Church tells us, that Children being Baptised have all things necessary for their salvation. Neither make we Confirmation of such necessity, as if a man might not obtain the Spirit, and be saved without it, where it cannot conveniently be had, which is all that S. 
u Hieronym. ibid. Ad honorem potius Sacerdotii, quam ad legis necessitatem. Alioqui si ad Episcopi tantum imprecationem Spiritus Sanctus defluit lugendi sunt qui in Viculis aut in Castellis, aut in remotioribus locis per Presbyteros & Diaconos baptizati ante dormierunt quam ab Episcopis inviserentur.  Hierome means by his quam ad legis necessitatem, not so much for any necessity of Law, as appears by his following words, though some draw strange inferences from it. And yet for all this, there is room for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them which are reserved for age, and further conflicts; for a collation of further grace by Confirmation, and yet it is the same Spirit in both, but with divers effects, as Eusebius Emissenus speaks, the Holy Ghost which descends with saving influence upon the waters of Baptism, gives fullness of innocence at the Font, but in Confirmation he gives strength and increase of Grace; in Baptism he regenerates us to life, after Baptism he confirms us for the battle, ad militiam fidei, for the warfare of Faith, as the Bohemians speak in their Confession, though some boggle so much at it; which the same Father explains very appositely. As a Commander (saith he) when he takes one into the number of his Soldiers, doth not only set his mark or badge upon him, but also furnisheth him with Arms for the Fight: so to him that is Baptised, the benediction of Confirmation is a kind of Ammunition or Defence. We are Listed in Baptism, but in Confirmation our old Arms are scoured up, and new are bestowed upon us, and yet by the same Spirit still. Which as he is given in diversity of gifts, so sometimes in different degrees of the same gift: the Apostles received him thrice saith Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the measure of their present capacity, and that at three several times; before Christ's Passion, after his Resurrection, and again after his Ascent into Heaven: at the first time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more obscurely; at the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nazianz. in Sanct. Pentecost.  more lively and expressly; at the third time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more perfectly then at the former, so Nazianzene, Orat. in Sanct. Pentecost. and we find their inward grace still increasing, so that those which shrunk from Christ at his Passion, Matth. 25.56. head the scattered members of his Church after his Resurrection, but then when Pentecost was come, they Preach the word boldly, and undauntedly; for then, as 
y Leo Sermon. 2. in Pentecost dicit Apostolos accepisse Constantiam illius spiritus quae omnem formidinem foras mitteret, & furorem persequentium non timeret. Quia Spiritus Sancti nouâ abundantiâ repleti ardentius velle, & efficacius posse caeperunt, pro. ficientes a praeceptorum scientia ad tolerantiam passionum, ut sub nulla jam tempestate trepidantes fluctus seculi, & Elationes mundi fide supergrediente calcarent, & morte contempta omnibus Gentibus Evangelium inferrent.  Leo the Great in his second Homily on that Festival speaks, They received that stability of spirit, which shut out all carnal fear, making them not to dread the fury of their Persecutors, being filled (saith he) with a new abundance of the Holy Spirit, they began to will more ardently, and were enabled to perform more powerfully; their knowledge was now improved into a patiented suffering of afflictions, so that not being shaken with any tempests, by a surpassing Faith they trampled under foot the waves and rise of the world, and contemning death itself, brought in the Gospel of truth unto the Gentiles: thus Leo of them.  
And indeed if we carefully look upon the Scripture, we shall find an eminent gift of the Holy Ghost to be expected after our first Believing, even such as ceased not with miracles, so Gal. 4.6. Because ye are Sons, God hath sent forth the spirit of his Son into your hearts: first Sons, and then is the Spirit sent, which yet in some kind they must have before, or else could not have been Sons: and so Ephes. 1.13. In whom after ye believed, (mark that) you were sealed with the Holy Spirit of promise; and of this the same Apostle, 2 Cor. 1.21, 22. Now he that establisheth us with you in Christ, and hath anointed us, is God, who hath also sealed us and given the earnest of the Spirit in our hearts. As there is preventing, and converting, so there is an establishing, corroborating Grace, which is conceived to be meant in those places; fresh supplies, new strength, for advance, and perseverance in holiness; such as make us not only Plants, but Pillars in the House of God, fixed, and , such as will make a man stand steady upon a billow, calm in a tempest; not only to bear up, but to rejoice in tribulations, passing through, not only the baits and pleasures of the world with scorn and contempt, but even distress, persecution, famine, nakedness, peril, swords, with the courage of More than a Conqueror, Rom. 8.35, 37. which is the grace intended and sought for in Confirmation, and for which reason it is also so called.  
The Fathers, (saith judicious 
z Hooker lib. 5. Sect. 66.  Hooker) every where impute unto Confirmation the gift of grace of the Holy Ghost, not which maketh us Christian men, but when we are made such, assisteth us in all virtue, armeth us against all temptations and sin: and the same is the judgement of our Church, which ordereth, that Confirmation be administered unto them that be Baptised, that by imposition of hands and prayer, they may receive strength and defence against all temptations to sin, and assaults of the World and the Devil. And thus you see how Confirmation is no prejudice to Baptism, but may prove a great advantage to the Baptised.  
Yea, but will some further say, those in the Text presently received the Holy Ghost, but are we sure that this Ordinance shall prove effectually confirming unto us?  
I answer, you have a powerful means to this purpose: Saterdotal benediction (as 
a Flacius Illyricus in Clavae Script.  Flacius Illyricus in Clavae Script. speaks) is not a bare good Prayer, but as it were a Pledge, and testimony of God's love; of special power and efficacy to open heaven unto those that are partakers of it. And then though the Spirit he not included in the outward Ceremony, yet that being in fair appearance of Gods own appointment, 
b Calvin in Act. 13.3.  haec Signorum est utilitas, & efficacia quod in illis Deus operatur, & tamen unus manet gratiae author, This is the benefit and effect of Signs, that God works in them, and yet there is but one Author of grace, God himself; thus Calvin.  
2. Let me tell you, that Ordinances are duties, in which we must wait God's pleasure for the blessing: we leave not off to pray, because we are not certain what we pray for shall be presently granted to us.  
3. I answer, if you come prepared as you ought, you may be sure of a blessing in some degree, otherwise the Eucharist may prove a judgement to unmeet Receivers; Quicquid recipitur, recipitur ad modum recipientis, it will be to thee according to thy Faith.  
And thus I have at last passed through the Doctrinal part of the Text, on which I have stayed the longer, as fearing lest under the great desuetude of this Ordinance, the true notion of it may have grown somewhat obscure too.  
And now to deduce the several Uses which would naturally flow from the reviewall of the past particulars, it would be a task perhaps too unmerciful for your (I fear almost tired) patience: and therefore I shall take a shorter course, and having proved to you the Right, & Catholic use of this Ordinance, together with the high ends, and aim of it give me leave to close up all with a passionate Exhortation; and request to all those, who desire the good of this National Church, that they would endeavour their uttermost in carrying on this blessed means, of retriving the piety, and exemplary Lives of all its members, now God by restoring peace to us, hath opened so wide a door for its full entrance: And here this Exhortation might  
1. Make its humble address to the Dispenser's of this Ordinance, into whose hands God and the Church have put it.  
And then if need were, and it became my place and rank, in a matter of such weight, to advise my Superior. I could not do it more pithily and succinctly, then in his own words; 
Epistola praedicta.  that this ministration be carried on Curatè Augustè, Severè a due care taken as to the preparation for, a becoming gravity, and sacred solemnity, with all circumspection, and impartiality in the administration of it.  
But blessed be God, we find all this done in so Apostolic a manner, that as there is great cause of our joy and thankfulness, so there is little reason to importune him with our needless counsel and advice.  
Only I wish, that this holy example may provoke all that are any way concerned in this work, to come on cheerfully to the help of the Lord in it. Here then my business will mainly lie with those of an inferior rank: and  
First, With you my Reverend Brethren of the Ministry, on whom the care for preparing Candidates for this Ordinance mainly lies: who are as so many 
c Vid. Dr. Hammond in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto which it is conceived that S. Paul alludes, 2 Cor. 11.2. Guides, and Tutors in this business: Whose task it is to instruct them, to endeavour to win their consents to Christ; to inspect their lives, and their sufficiency, and meetness for this Ordinance, and accordingly to give the Bishop information.  
The truth is, there will not easily be any miscarriages in this matter, but it will lie at your doors, as arising from your want of care, or faithfulness in this business. In preparation for it (upon which notwithstanding all the clamours rise) you have as much liberty to act, as any godly sober-minded man can wish for. There is nothing reserved from you, but the administration of it, unto which as I have showed, you have neither a capacity, nor just pretence: for which also the Order of the Church have, and I question not the Piety of those which are entrusted will so provide, that there shall be no ground of complaint on that account; and then I hope, that those a least will not shrink from the burden, which have so stiffly claimed, that that and more belongs to them.  
My Brethren, I question not but many of you, in the midst of our confusions, have been heretofore the Lords Remembrancers, earnestly entreating him, to arise, and to have mercy upon Zion, and to make our Jerusalem the praise of the whole earth: and now Beloved, the Lord hath arisen, and 〈◊〉 appeared in his glory, for the raising of this poor Church out of its ruinee, and whosoever fears the Lord, and is willing, may go up in his rank and place, to build the House of the Lord: and in such a time as this, shall we withhold our hand, or discourage the Master-builders by our backwardness, or negligence, who have rather reason to bless God, who hath reserved us to see this day, and hath honoured us with such an opportunity of being useful in so great a work; and I beseech you therefore in the Lord, let us faithfully and rejoicingly set our hands and shoulders to it.  
Here then in order thereunto, give me leave to recommend some few duties to you, I shall but name them.  
1. 
Prov. 27.23.  Be diligent to know the state of your flock, Prov. 27.23. to find their wants and weaknesses, that so you may apply seasonable succours, and suitable remedies unto them.  
2. As a Key to this, add Personal conference, and private instruction, We have many weak and sickly Parishes, and therefore you ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to walk your Circuits in the Visitation of them; not to think all your business lies in the Pulpit, but to be instant in season, out of season, exhorting with all long-suffering and doctrine. Remember S. 
Act. 20.20.  Paul's example, Acts 20.20. he went about from house to house to teach them; and if S. Paul who had the care of all the Churches, held himself obliged to this duty, how much more we, that have but a small Parish to look to? And then in the carrying on this Instruction, in especial manner to work up their hearts and apprehensions, to a due esteem of their Baptismal Vow, which is the Contract for their Christianity, that when they come publicly to profess it, their professions may be serious, and well grounded.  
3. adjoin to this the public use of Catechising, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those discourses which are as Midwives to bring in living members into the Church of God, as 
d Dionys. Areopag. Ecclesiasticae Hierarchiae cap. 6. Sect. 1.  Dionys. Areop. calls the Catechism, Eccles. Hierarch. cap. 6. Sect. 1. The people have more need of it, and if rightly managed, may profit more by it then by many of our Sermons, which also are therefore the less beneficial to them, because these grounds are wanting: whilst we go to build them up, the foundations shrink from under them, as having never been well laid. And here the Church hath excellently provided a Catechism, so full and pithy, and yet so plain and brief, as that I know not what could have been better suited to the necessities and conceptions of common people.  
4. Deal truly and impartially in your Informations, and Certificates; give not Tickets to notorious Ignorance and Profaneness; why should you draw the blood of others on your own heads, and withal betray the Church's Purity and Honour?  
5. Above all, see you lead exemplary and unblameable lives: How can you expect they should believe those truths, of the power of which they find little evidence in yourselves. How unfit are they to hand others to the receiving of the Holy 〈◊〉, which seem possessed themselves of the impure one? An ill living Minister will Preach more Atheism by his Life, than Christianity by his Doctrine. But I hope such scandals to the Church, will either be amended, or those in Authority will confringere vasa inutilia, beat out the bottoms of those useless Vessels, and set them aside.  
2. My next Address will be to Masters and Parents, who by the Law, are to send the Servants and Children to be Catechised by the Curate, that thereby they may be the better fitted for Confirmation; and here I wish we had no reason to complain of too much backwardness in many; it were well if that Law had some quickening power put into it, to make it more effectual. But then that's not all their duty, they ought also to be private Catechists: you have Abraham's example for it, Genes. 18.19. 
Gen. 18.19.  I know him (saith God) that he will command his children and his household after him, that they shall keep the way of the Lord: and it will become us, as to be followers of his faith, so of his practice too; you have a clear command for it, Deut. 6.7. 
Deut. 6.7.   
My 3d. Address will be to the Candidates for the Receive●● of the benefit of this Ordinance; that they endeavour after a right preparation for it.  
1. By getting a sound knowledge in the Principles of Religion.  
2. By a serious Repentance of their former failings.  
3. By bringing with them, serious, and enlarged desires after grace. Petite de Patre, petite de Domino, peculia, gratias, distributiones Charismatum Subjiciente, petite & accipietis, saith 
e Tertull. de Baptismo.  Tertullian upon a like occasion, at the latter end of his Book de Baptismo: Ask the Father, beg of the Son, for some special gifts and graces, who is now ready to make a distribution of them. Ask, and you shall receive. Open your mouths wide, and they shall be filled. It will be to you in some proportion according to your desires; and then let me advise you to walk afterwards, aes those that have engaged themselves to God in the solemnest manner; such as have pretended to take a stock, and earnest for their work, even the supplies and earnest of the spirit. And thus I have pointed at some of the main duties in this business, give me leave in the next place, to give you some Motives, the more to Ingratiate them, and I shall set an end to this Discourse, and so release your patience.  
For your encouragement then, let me tell you, that the carrying on of this work will be very serviceable for the advancement, 1. Of the Purity and Piety, 2. Of the Peace and Quiet, 3. Of the Joy and Comfort of the Church, and all true Christians,  
1. It will advance the Purity and Piety of our Church in its members, and that both in the reality, and also in the reputation of it.  
First, In the Reality of it, and so  
1. In the Re●●●vers of this Benediction, woe are the Seminary of the Church for the future. 1. The Ordinance itself may be a means to convey strengthening grace to them, that's the design of it. 2. These Novices being brought first to know, and then to own Christianity, in so solemn a manner, and with so solemn a promise, that by God's help, they will faithfully endeavour to discharge that obligation in every point, and persevere in it to their lives end; the grace for which, is begged by the Bishop and the present Congregation in their behalf. This resolution and promise, before so many Reverend Witnesses, will in any reason have a mighty impression on the Receiver, and a strong influence on his actions for the future, as the Learned Dr. Hammond speaks, in the view of the Directory, Vid. Dr. 
f See D. jackson speaking of Self-denial: Here (saith he) Novices in Religion commonly begin to balk, and no wonder, since few are called to any strict personal account, of that which others have undertaken for them, at their first admission into the bedroll of Christians. But if the Contents of that triple Vow were distinctly and fully unfolded, as soon as we have any knowledge of good and evil, and all the several branches of God's Covenant with as great care and solemnity, as often inculcated as Moses commanded the Law should be to the Israelites Children, and lastly the Vow itself Confirmed, and Ratified, by our personal protestation in the sight of the Congregation, the fear as well of God, as shame before Men, in whose presence we made this good profession, would bind many of us to more Christian behaviour, than the best of us, as the world goes, dare make show of, as also restrain us from many deadly enormities, which now admonished of, we will not account any sins. Thus prepared to receive it, it would be over much infidelity, to distrust the plentiful infusion of inherent sanctifying grace, at our solemnities of Confirmation, etc. Dr. Jackson of justifying Faith, pag. 413, 414.  Jackson.  
2. It will help to advance the Piety of Ministers in their Calling, by engaging them to a greater sedulity and faithfulness in their work, and exemplarity in their conversations.  
3. It will stir up Parents and Masters to a better discharge of their duty, in the instructing their Children and Servants, When they see (as Mr, Calvin speaks) that their negligence herein, will draw a public disgrace upon themselves, Instit. lib. 4. cap. 19 Sect. 13.  
4. It might help also to stir up Piety in the Ignorant and Profane, by awakening their security, and shaming their barrenness, whiles they see the proficiency of others, which are admitted, and themselves shut out, from the participation of God's Ordinances.  
And then as this would help to advance the Piety of the Church in the Reality, so  
2. In the Reputation of it, it would set a Crown upon the Church's head; it would be looked upon, as an Assembly of the firstborn, whose Names are enroled in heaven, as a Corporation of Saints, and Men would flow in to the glory of it. And then, as this would make much for the advancement of the Church's Piety, both in the Reality, and the Reputation of it, So.  
Secondly, It may serve much for the restoring and settling of the Church's Peace amongst us; it is a way admirably fitted for it, as promising an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reconciling Principle as may be: For,  
1. It would help much to settle our Doctrines, and so to remove, or keep out those many Heresies and Schisms, which have been the Make-bates of late years amongst us; there would be more consent in the Faith, men would not so easily be carried away with new-fangled opinions, whilst this method of Admission to the Communion, would be a method of Christian Doctrine too, as 
g Calvin Institut. lib. 4. cap. 16. Sect. 13.  Calvin speaks: there would be a common Standard for all. In particular, it would stop the mouths of Anabaptists, which decry Infant Baptism, as that which lets in persons to the society of the Church, and the further privileges of it, without any personal engagement unto Christ; which engagement, they would see as formally and solemnly entered into at Confirmation, as they can pretend by any fancied methods of their own.  
2. It would help to Sodder our affections, which have been of late years so disjoined, by the unhappy Controversies about Church-membership. This Ordinance would comply with all Interests, would satisfy the any-wayes rational pretensions of all Parties, and so an end would be set to that otherwise irreconcilable difference, which hath so long distracted us, and in which men have groped for peace at Noonday, the light of this Ordinance being sufficient to have directed them, had they not turned their backs upon it. There would be no more need of the Anabaptistick Club, nor the Presbyterian Consistory, nor the Independents Covenant, nor the Erastians' Council-house for the Stating Church-members, whilst they should find their work done by better hands, and those Commissionated thereunto by God and the Church.  
3. It would make much for the Order and Peace of our Communions; Men would not repine at their Fellow Guests, whilst they could not look on any of the Company, but as persons engaged to the same Christ with themselves; or if they forfeited their Standing, might have them turned out of the Church, by the power of the Keys in Excommunication. And then  
4. This Ordinance, it is that must make a kindly way for that, and it will do it with much sweetness and full conviction, when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned of their miscarriages by their own professions and engagements, and therefore will have all the reason in the world to submit to the censures of the Church. The exercise of which Discipline, would be a great Fence to the Peace, as well as the Purity of it. Brethren, we may talk much of the Peace of the Church, but if ever we mean to settle it, it must be upon the Principles, and according to the prudence of the Ancient Church of Christ. Were Confirmation, the ancient methods of Penitence, Excommunication, and Communicatory Letters to stop the shifting of Vagabond Christians from one Church to another, brought in amongst us, with due caution, severity, solemnity, and accommodation, to the difference of the times, we might hope to see those happy days again, which were once the glory of the former, and are now the admiration, scarce the belief of the present age. And then as this would be a powerful means to advance the Church's Piety and Peace, So  
Thirdly, It would be a great help unto its Joy in all the Members of it.  
1. It might minister much matter of Joy to the Reverend Fathers of it, whilst they should see by the preparations for this business, so great a part of their work discharged; whilst they should see the Lambs of the Flock brought in to them in the Arms of the Ministers; and though themselves were ready to sink into the Grave, they might behold a Seed springing up for God's service and praise, and the Church like to flourish.  
2. It might cheer the hearts of inferior Ministers, whilst they saw the travel of their souls, and might come before God and say, Behold me and the children which thou hast given me: it might give them great comfort and freedom of spirit in their Communions, whilst they should see the Table of the Lord, Like an heap of Wheat set about with Lilies, Cant. 7.2.  
3. To the confirmed persons it might minister great Joy, in consideration of the happy estate whereinto they were entered. 
h Tertull. de Baptism cap. ult.  Tertullian makes it a question, whether such persons might not fast, as our Saviour did, after the descent of the Holy Ghost upon him, to which he answers, Quis enim prohibet nisi necessitas gaudii & gratulatio salutis? they might, were it not that a necessity of rejoicing lies upon them, to welcome that Salvation which is now brought home to them.  
4. It might be a comfort to Parents, to see the success of their care, and to the Witnesses, to see themselves discharged of it.  
5. It would be matter of great Joy to all true Christians amongst us, who cannot but glorify God for the professed subjection of these Neophites, 2 Cor. 9.13. When the Biccurim, or First-fruits, were carried up to be presented before the Lord, in the place which he had chosen to put his Name there; the people gathered together from several places, that they might not go alone; a Pipe struck up 〈◊〉 them till they came near to Jerusalem, and they went along their way singing, verse 1. of the 122. Psalm: when they came nigh to Jerusalem, the Governors and Captains went out to meet them, and being entered the Gates, they sang the 2. ver. of that Psalm; the Artificers of Jerusalem saluted them; they went through the City with a Pipe striking up before them, till they came near to the mount of the House of the Lord, when, taking every man his Basket upon his shoulder, they sang Psalm 150. and so continued singing till they came to the Court-yard, where they were received by the Levites singing the 30. Psalms, thus 
i Vide Ainsw. in Deut. 26.2.  Maimonides and the Babylonish Talmud, in the title Biccurim. It seems it was a time of exceeding great joy, unto which therefore the Prophet Isaiah is conceived to allude, cap. 30.29. Now if the bringing up of the First-fruits of their grounds were so joyful a solemnity, how much more should it be, when the fruit of our Bodies, the Firsts fruits of the Church, are brought before the Lord? one would think it should put the whole Country into a Procession with, and holy Congratulation to them, with praises unto God for them. What a joy should it be to all that truly fear God, to see that Gospel-Prophesie, Isa. 
Isa. 44.3, 4, 5.  44.3, 4, 5. fulfilled before their eyes, where it is said, I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: And they shall spring up as among the grass: as willows by the watercourses. One shall say, I am the Lords: and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.  
Finally, By this means God will be highly glorified, and then he also will rejoice in us, and over us, to do us good: if his Spirit be received amongst us, and have a quiet dwelling with us, we need not fear a Deluge: where the Spirit is, 
Genes. 6.3.  there is liberty, and safety, and joy, and peace, which passeth all understanding, which God of his infinite mercy grant unto us all, for the merits of his dear Son, To whom with the Father and the Holy Spirit, be ascribed and rendered, all Honour, Praise, and Glory, for ever, and ever, Amen.  
FINIS.